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Glossary

Also called "store consciousness, "eighth consciousness," or "karma repository." See also "Eight consciousnesses."

Amitabha (Amida,Amita, Amitayus).

Amitabha is the most commonly used name for the Buddha of Infinite
Light and Infinite Life. A transhistorical Buddha venerated by all
Mahayana schools (T'ien T'ai, Esoteric, Zen ...) and, particularly, Pure
Land. Presides over the Western Pure Land (Land of Ultimate Bliss),
where anyone can be reborn through utterly sincere recitation of His
name, particularly at the time of death.

Arhatship is the highest rank attained by Sravakas. An Arhat is a
Buddhist saint who has attained liberation from the cycle of Birth and
Death, generally through living a monastic life in accordance with the
Buddhas' teachings. This is the goal of Theravadin practice, as
contrasted with Bodhisattvahood in Mahayana practice. (A Dictionary of Buddhism.) See also "Sravakas."

Attachment.

In the Four Noble truths, Buddha Sakyamuni taught that attachment to
self is the root cause of suffering: For the seasoned practitioner, even
the Dharma must not become an attachment. As an analogy, to clean one's
shirt, it is necessary to use soap. However, if the soap is not then
rinsed out, the garment will not be truly clean. Similarly, the
practitioner's mind will not be fully liberated until he severs
attachment to everything, including the Dharma itself.

Avalokitesvara.

Also called Kuan Yin, the Bodhisattva of Compassion. Usually recognizable by the small Buddha adorning Her crown.

Avatamsaka (Flower Ornament) Sutra.

The basic text of the Avatamsaka School. It is one of the longest
sutras in the Buddhist Canon and records the highest teaching of Buddha
Sakyamuni, immediately after Enlightenment. It is traditionally believed
that the Sutra was taught to the Bodhisattvas and other high spiritual
beings while the Buddha was in samadhi. The Sutra has been described as
the "epitome of Buddhist thought, Buddhist sentiment and Buddhist
experience" and is quoted by all schools of Mahayana Buddhism, in
particular, Pure Land and Zen.

Awakening vs. Enlightenment.

A clear distinction should be made between awakening to the Way (Great Awakening) and attaining the Way (attaining
Enlightenment). (Note: There are many degrees of Awakening and
Enlightenment. Attaining the Enlightenment of the Arhats, Pratyeka
Buddhas, Bodhisattvas, etc. is different from attaining Supreme Enlightenment,i.e., Buddhahood.)

Awakening of the Faith (Treatise).

A major commentary by the Patriarch Asvaghosha (1st/2nd cent.), which
presents the fundamental principles of Mahayana Buddhism. Several
translations exist in English.

Bardo stage.

The intermediate stage between death and rebirth.

Bodhi.

Sanskrit for Enlightenment.

Bodhi Mind, (Bodhicitta,Great Mind).

The spirit of Enlightenment, the aspiration to achieve it, the Mind
set on Enlightenment. It involves two parallel aspects: i) the
determination to achieve Buddhahood and ii) the aspiration to rescue all
sentient beings.

Bodhisattvas.

Those who aspire to Supreme Enlightenment and Buddhahood for
themselves and all beings. The word Bodhisattva can therefore stand for a
realized being such as Avalokitesvara or Samantabhadra but also for
anyone who has developed the Bodhi Mind, the aspiration to save oneself
and others.

This is a sutra of major significance in Mahayana Buddhism. In
addition to containing the ten major precepts of Mahayana (not to kill,
steal, lie, etc.) the Sutra also contains forty-eight less important
injunctions. These fifty-eight major and minor precepts constitute the
Bodhisattva Precepts, taken by most Mahayana monks and nuns and certain
advanced lay practitioners.

General term for a number of practices, such as i) oral recitation of
Amitabha Buddha's name and ii) visualization/contemplation of His
auspicious marks and those of the Pure Land.

Conditioned (Compounded).

Describes all the various phenomena in the world -- made up of
separate, discrete elements, "with outflows," with no intrinsic nature
of their own. Conditioned merits and virtues lead to rebirth within
samsara, whereas unconditioned merits and virtues are the causes of
liberation from Birth and Death. See also "Outflows," "Unconditioned."

"Delusion refers to belief in something that contradicts reality. In
Buddhism, delusion is ... a lack of awareness of the true nature or
Buddha nature of things, or of the true meaning of existence.

Delusions of Views and Thought.

Delusion of views refers to greed and lust for externals (clothing,
food, sleep, etc.) which are viewed as real rather than empty in their
true nature. Delusions of views, simply put, are delusions connected
with seeing and grasping at the gross level. Delusions of thought are
afflictions at the subtle level.

Demons.

Evil influences which hinder cultivation. These can take an infinite
number of forms, including evil beings or hallucinations. Disease and
death, as well as the three poisons of greed, anger and delusion are
also equated to demons, as they disturb the mind.

The term has several meanings in the sutras: i) the infinite universe, consisting of worlds upon worlds ad infinitum; ii) the nature or essence of all things; iii) the Mind.

Dharma Seals.

Sakyamuni Buddha taught three "Dharma seals," or criteria, to
determine the genuineness of Buddhist teachings, namely, impermanence,
suffering, no-self. A fourth criterion, emptiness, is also mentioned in
the sutras. Thus, the Truth of Impermanence is basic to Buddhism ...
After seeing an old man, a sick man and a corpse, the young prince
Siddhartha (Sakyamuni Buddha) decided to leave the royal life to become
an ascetic.

Dharmakara.

The Bodhisattva who later became Amitabha Buddha, as related in the Longer Amitabha Sutra. The
Bodhisattva Dharmakara is famous for forty-eight Vows, particularly the
eighteenth, which promises rebirth in the Pure Land to anyone who
recites His name with utmost sincerity and faith at the time of
death.

Diamond Sutra.

"An independent part of the Prajnaparamita Sutra, which
attained great importance, particularly in East Asia. It shows that all
phenomenal appearances are not ultimate reality but rather illusions,
projections of one's own mind ... The work is called Diamond Sutra because
it is 'sharp like a diamond that cuts away all unnecessary
conceptualizations and brings one to the further shore of
enlightenment."' (Shambhala Dictionary of Buddhism and Zen.) See also "Prajnaparamita Sutras."

Difficult Path of Practice (Path of the Sages, Self-Power Path).

According to Pure Land teaching, all conventional Buddhist ways of
practice and cultivation (Zen, Theravada, the Vinaya School ...), which
emphasize self-power and self-reliance. This is contrasted to the Easy
Path of Practice, that is, the Pure Land method, which relies on both
self-power and other-power (the power and assistance of the Buddhas and
Bodhisattvas).

Dusts (Worldly Dusts).

A metaphor for all the mundane things that can cloud our bright
Self-Nature. These include form, sound, scent, taste, touch, dharmas
(external opinions and views). These dusts correspond to the five senses
and the discriminating, everyday mind (the sixth sense, in
Buddhism).

Easy Path of Practice.

Refers to Pure Land practice. The Easy Path involves reliance on the
power of the Buddhas and Bodhisattvas, in particular Buddha Amitabha
("other-power") in addition to one's own cultivation ("self-power").
Usually contrasted with primary reliance on self-power (Difficult Path
of Practice), taught in other Buddhist schools.

Eight Adversities.

The eight conditions under which it is difficult to meet Buddhas and
Bodhisattvas or hear the Dharma: 1. rebirth in the hells; 2. rebirth as a
hungry ghost; 3. rebirth as an animal; 4. rebirth in Uttarakuru (a
world where life is so pleasant that people have no motivation to
practice the Dharma); 5. rebirth in any long-life heaven (where one is
also not motivated to seek the Dharma); 6. rebirth with impaired
faculties; 7. rebirth as an intelligent, educated person in the mundane
sense (as such an individual often looks down on religion and on the
Dharma); and 8. rebirth in the intermediate period between a Buddha and
his successor (e.g., our current period). Thus, even rebirth under
"favorable" circumstances (fourth and seventh conditions, for example)
may constitute adversity with respect to the Buddha Dharma. (After
G.C.C. Chang.)

Eight Consciousnesses.

The term "consciousness" refers to the perception or discernment
which occurs when our sense organs make contact with their respective
objects. They are: 1) sight consciousness; 2) hearing consciousness; 3)
scent consciousness; 4) taste consciousness; 5) touch consciousness; 6)
mind consciousness (Mano consciousness or ordinary mind); 7) klistamanas
consciousness (defiled mind); 8) Alaya consciousness. The first five
consciousnesses correspond to the five senses. The sixth consciousness
"integrates the perceptions of the five senses into coherent images and
makes judgments about the external world ..." (A Dictionary ofBuddhist Terms and Concepts.) "The
seventh consciousness is the active center of reasoning calculation,
and construction or fabrication of individual objects. It is the source
of clinging and craving, and thus the origin of the sense of self or ego
and the cause of all illusion that arises from assuming the apparent to
be real ..." (Sung-peng Hsu.) For the eighth or Alaya consciousness,
see "Alaya consciousness."

Eight Sufferings.

Birth, old age, disease, death, separation from loved ones, meeting
with the uncongenial, unfulfilled wishes and the suffering associated
with the five raging skandas. (For a detailed exposition of the eight
sufferings, see Thich Thien Tam, Buddhism of Wisdom and Faith, sect. 5.)

Emptiness (Void,Sunyata).

Connotes "first, Void in the sense of antithesis of being; second,
the state of being 'devoid' of specific character; third, Void in the
highest sense, or Transcendental Void, i.e., all oppositions synthesized
...; and fourth, the Absolute Void or the Unconditioned." (Vergilius
Ferm, ed. An Encyclopedia of Religions.)

The paths of hells, hungry ghosts, animality. These paths can be
taken as states of mind; i.e., when someone has a vicious thought of
maiming or killing another, he is effectively reborn, for that moment, in the hells.

Expedient means (Skillful means, Skill-in-means,Upaya).

Refers to strategies, methods, devices, targeted to the capacities,
circumstances, likes and dislikes of each sentient being, so as to
rescue him and lead him to Enlightenment. "Thus, all particular
formulations of the Teaching are just provisional expedients to
communicate the Truth (Dharma) in specific contexts." (J.C. Cleary.)
"The Buddha's words were medicines for a given sickness at a given
time," always infinitely adaptable to the conditions of the
audience.

Externalists.

Literally, followers of non-Buddhist paths. This term is generally
used by Buddhists with reference to followers of other religions.

Five Desires (Five Sensual Pleasures).

Desires connected with the five senses, i.e., form, sound, aroma, taste and touch.

Five Grave Offenses (Five Deadly Sins).

Offenses which cause rebirth in the Uninterrupted Hell. They are:
killing one's father, one's mother, or an Arhat, causing dissension
within the Sangha, causing the Buddhas to bleed.

Five Meditations.

Basic meditations usually associated with Theravada Buddhism
(meditation on impurities of the body, on compassion, on the twelve
links of conditional existence, on the auspicious marks of the Buddhas
and as well as counting the breath).

Five Periods and Eight Teachings.

All the teachings of Buddha Sakyamuni during His entire lifetime, as categorized by the T'ien-T'ai school.

Refers to symptoms of imminent death and rebirth in a lower realm,
experienced by celestials and deities at the end of their transcendental
lives, such as body odor, restlessness, etc. Please note that
celestials and deities are still within the realm of Birth and Death.
The Pure Land, being a Buddha land, is beyond Birth and Death.

Five Skandas.

Also translated as "components" or "aggregates." They represent body
and mind. The five skandas are form, feeling, conception, impulse and
consciousness. For example, form is the physical body, consciousness is
the faculty of awareness. The best known reference to the five skandas
is found in the Heart Sutra. By realizing that they
are intrinsically empty, the Bodhisattva Avalokitesvara has escaped all
suffering. Note the difference between intellectual understanding of
this principle and truly internalizing it (a good driver slams on the
brakes when another car cuts in front of him, without stopping to think
about it). Only by internalizing the Truth of Emptiness, through
assiduous cultivation, can suffering be transcended.

They are: 1. the defilement of views, when incorrect, perverse
thoughts and ideas are predominant; 2. the defilement of passions, when
all kinds of transgressions are exalted; 3. the defilement of the human
condition, when people are usually dissatisfied and unhappy; 4. the
defilement of the life-span, when the human life-span as a whole
decreases; 5. the defilement of the world-age, when war and natural
disasters are rife. Please note that these conditions, viewed from a
Buddhist angle, can constitute aids to Enlightenment, as they may spur
practitioners to more earnest cultivation. (After G.C.C.Chang.)

Flower Store World.

The entire cosmos, consisting of worlds upon worlds ad infinitum, as described in the Avatamsaka Sutra. It
is the realm of Vairocana Buddha, the transcendental aspect of Buddha
Sakyamuni and of all Buddhas. The Saha World, the Western Pure Land and,
for that matter, all lands and realms are within the Flower Store
World.

Four Constituents.

Earth, water, wind and fire.

Four Fruits.

Refers to four levels of Enlightenment, culminating in Arhatship.
Arhats are no longer subject to rebirth in samsara, i.e., in the cycle
of Birth and Death.

Four Great Debts.

The debt to the Triple Jewel, the debt to our parents and teachers,
the debt to our spiritual friends, and finally, the debt we owe to all
sentient beings.

Four Propositions.

a) existence; b) non-existence; c) both existence and non-existence;
d) neither. The 100 errors are derived from these propositions.

Four-fold Assembly.

The Assembly of monks, nuns, laymen and laywomen.

Good Spiritual Advisor.

Guru, virtuous friend, wise person, Bodhisattva, Buddha -- anyone
(even an evil being!) who can help the practitioner progress along the
path to Enlightenment. This notwithstanding, wisdom should
be the primary factor in the selection of such an advisor: the advisor
must have wisdom, and both advisor and practitioner must exercise wisdom
in selecting one another.

The only sutra recommended by Bodhidharma, the First Zen Patriarch in China. It is a key Zen text, along with the Diamond Sutra (recommended by the Sixth Patriarch), the Surangama Sutra, the Vimalakirti Sutra, the Avatamsaka Sutra ... The last four sutras are referred to frequently in Pure Land commentaries.

Lotus Grades.

The nine possible degrees of rebirth in the Western Pure Land. The
more merits and virtues the practitioner accumulates, the higher the
grade.

Lotus Sutra.

A major Buddhist text and one of the most widely read sutras in the
present day. This School has a historically close relationship with the
Pure Land School. Thus, Master T'ai Hsu taught that the Lotus Sutra and the Amitabha Sutras were closely connected, differing only in length.

Mahasthamaprapta (Shih Chih, Seishi).

One of the three sages in Pure Land Buddhism, recognizable by the
water jar (jeweled pitcher) adorning Her crown. Usually represented in
female form in East Asian iconography. Amitabha Buddha is frequently
depicted standing between the Bodhisattvas Avalokitesvara and
Mahasthamaprapta.

Marks.

Characteristics, forms, physiognomy. Marks are contrasted with
essence, in the same way that phenomena are contrasted with
noumenon. True Mark stands for True Form, True Nature, Buddha Nature, always unchanging. The True Mark of all phenomena is like space: always existing but really empty; although empty, really existing. The True Mark of the Triple World is No-Birth/No-Death, not existent/not non-existent, not like this/not like that. True Mark is also called "Self-Nature," "Dharma Body," the "Unconditioned," "True Thusness," "Nirvana," "Dharma Realm." See also "Noumenon/Phenomena."

Meditation Sutra.

One of the three core sutras of the Pure Land school. It teaches
sixteen methods of visualizing Amitabha Buddha, the Bodhisattvas and the
Pure Land. This sutra stresses the element of meditation in Pure Land.
See also "Three Pure Land Sutras," "Vaidehi," "Visualization."

Merit and Virtue.

These two terms are sometimes used interchangeably. However, there is
a crucial difference: merits are the blessings (wealth, intelligence,
etc.) of the human and celestial realms; therefore, they are temporary
and subject to Birth and Death. Virtues, on the other hand, transcend
Birth and Death and lead to Buddhahood. Four virtues are mentioned in
Pure Land Buddhism: eternity; happiness; True Self; purity.

Middle Way (Madhyamika).

The way between and above all extremes, such as hedonism or
asceticism, existence or emptiness, eternalism or nihilism, samsara or
Nirvana, etc. The Middle Way is a basic tenet of Buddhism. See also "Nagarjuna."

Mind.

Key concept in all Buddhist teaching. The ordinary, deluded mind
(thought) includes feelings, impressions, conceptions, consciousness,
etc. The Self-Nature True Mind is the fundamental nature, the Original
Face, reality, etc. As an analogy, the Self-Nature True Mind is to mind
what water is to waves -- the two cannot be dissociated. They are the
same but they are also different.

(2nd/3rd cent.) "One of the most important philosophers of Buddhism
and the founder of the Madhyamika school. Nagarjuna's major
accomplishment was his systematization ... of the teaching presented in
the Prajnaparamita Sutras. Nagarjuna's methodological approach of rejecting all opposites is the basis of the Middle Way ..." (Shambhala Dictionary of Buddhism and Zen.) See also "Middle Way."

"A term used to describe the nature of Nirvana. In Mahayana Buddhism
generally, No-Birth signifies the 'extinction' of the discursive
thinking by which we conceive of things as arising and perishing,
forming attachments to them." (Ryukoku University.) See also "Tolerance of Non-Birth."

Non-Dual.

Key Buddhist truth. Can be understood as not two and not one --
transcending two and one. Equivalent to Reality, Truth, Emptiness.

Noumenon/Phenomena.

Noumenon: principle, essence of things, always one and indivisible. Phenomena: All
things and events. Used in plural form to contrast with noumenon. Thus,
for example, the word "Buddha" can mean the Buddha with His thirty-two
auspicious marks (phenomena) or, at a higher level, the True Nature
inherent in all sentient beings (noumenon). See also "Marks."

Ocean Seal Samadhi.

A state of concentration of the highest level, mentioned, inter alia, in the Avatamsaka Sutra. The
mind is likened to the ocean, which, when calm and without a single
wave, can reflect everything throughout the cosmos, past, present and
future.

Ocean-Wide Lotus Assembly.

The Lotus Assembly represents the gathering of Buddha Amitabha, the
Bodhisattvas, the sages and saints and all other superior beings in the
Land of Ultimate Bliss. This Assembly is "Ocean-Wide" as the
participants are infinite in number -- spreading as far and wide as the
ocean. The term Ocean-Wide Assembly is generally associated with
the Avatamsaka Sutra, a text particularly prized by the Pure Land and Zen schools alike.

One-Life Bodhisattva.

A Bodhisattva who is one lifetime away from Buddhahood. The best known example is the Bodhisattva Maitreya.

Means "the perfection of" or "reaching the other shore"
(Enlightenment) as contrasted with this shore of suffering and
mortality. The paramitas are usually six in number (charity, discipline,
forbearance, diligent practice, concentration, wisdom) or expanded to
ten (adding expedients, vows, power and knowledge). Mahayana emphasizes
the paramita of expedients, or skill-in-means.

"Term for a series of about forty Mahayana sutras gathered together
under this name because they all deal with the realization of prajna
[intuitive wisdom] ... Best known in the West are theDiamond Sutra and the Heart Sutra. Their most important interpreter was Nagarjuna." (Shambhala Dictionary.) The Truth of sunyata, or emptiness, is central to these sutras, which teach non-attachment to self or dharmas. See also "Diamond Sutra."

Pratyeka Buddhas.

"These buddhas become fully enlightened ... by meditating on the
principle of causality. Unlike the Perfect Buddhas, however, they do not
exert themselves to teach others" (A. Buzo and T. Prince).

Pure Land.

Generic term for the realms of the Buddhas. In this text it denotes
the Land of Ultimate Bliss or Western Land of Amitabha Buddha. It is not
a realm of enjoyment, but rather an ideal place of cultivation, beyond
the Triple Realm and samsara, where those who are reborn are no longer
subject to retrogression. This is the key distinction between the
Western Pure Land and such realms as the Tusita Heaven. There are two
conceptions of the Pure Land: as different and apart from the Saha
World and as one with and the same as the Saha World.
When the mind is pure and undefiled, any land or environment becomes a
pure land Vimalakirti, Avatamsaka Sutras...). See also "Triple Realm."

Pure Land School.

When Mahayana Buddhism spread to China, Pure Land ideas found fertile
ground for development. In the fourth century, the movement
crystallized with the formation of the Lotus Society, founded by Master
Hui Yuan (334-416), the first Pure Land Patriarch. The school was
formalized under the Patriarchs T'an Luan (Donran) and Shan Tao (Zendo).
Master Shan Tao's teachings, in particular, greatly influenced the
development of Japanese Pure Land, associated with Honen Shonin (Jodo
school) and his disciple, Shinran Shonin (Jodo Shinshu school) in the
12th and 13th centuries. Jodo Shinshu, or Shin Buddhism, places
overwhelming emphasis on the element of faith. Note: An early form of
Buddha Recitation can be found in the Nikayas of the Pali Canon:

World of Endurance. Refers to this world of ours, filled with
suffering and afflictions, yet gladly endured by its inhabitants.

Samadhi.

Meditative absorption. "Usually denotes the particular final stage of
pure concentration." There are many degrees and types of samadhi
(Buddha Recitation, Ocean Seal, Pratyutpanna ...)

Samantabhadra.

Also called Universal Worthy or, in Japanese, Fugen. A major
Bodhisattva, who personifies the transcendental practices and vows of
the Buddhas (as compared to the Bodhisattva Manjusri, who represents
transcendental wisdom). Usually depicted seated on an elephant with six
tusks (six paramitas). Best known for his "Ten Great Vows."

Samatha-Vipasyana.

"Tranquility and contemplation; stopping evil thoughts and meditating on the truth." (Hisao Inagaki.)

Samsara.

Cycle of rebirths; realms of Birth and Death.

Sariputra.

Major disciple of Sakyamuni Buddha, foremost in wisdom among His Arhat disciples.

The paths within the realm of Birth and Death. Includes the three
Evil Paths (hells, hungry ghosts, animality) and the paths of humans,
asuras and celestials. These paths can be understood as states of mind.
See also "Evil Paths."

Sixth Patriarch.

Refers to Master Hui Neng (638-713), the Sixth Patriarch of the Chinese Zen school and author of the Platform Sutra.

Also called miraculous power. Includes, inter alia, the
ability to see all forms (deva eye), to hear all sounds (deva ear), to
know the thoughts of others, to be anywhere and do anything at
will.

Sravakas.

"Lit., 'voice-hearers': those who follow [Theravada] and eventually
become arhats as a result of listening to the buddhas and following
their teachings" (A. Buzo and T. Prince.) See also "Arhat."

Subhuti.

One of Buddha Sakyamuni's major disciples. Foremost among Arhats in
understanding the doctrine of the Void (Emptiness). However, the Buddha
predicted in theLotus Sutra, chapter 6, that he would
achieve Buddhahood with the title Name-and-Form Buddha, thus
demonstrating that Emptiness is Form and Form is Emptiness -- the two
are not different (Heart Sutra.)

Sudden (Abrupt) Teaching.

A teaching which enables one to attain Enlightenment immediately. It is usually associated with the Avatamsaka Sutra.

Sudhana (Good Wealth).

The main protagonist in the next-to-last and longest chapter of the Avatamsaka Sutra. Seeking
Enlightenment, he visited and studied with fifty-three spiritual
advisors and became the equal of the Buddhas in one lifetime. Both his
first advisor and his last advisor (Samantabhadra) taught him the Pure
Land path.

The famous vows of the Bodhisattva Samantabhadra in the Avatamsaka Sutra. These
vows represent the quintessence of this Sutra and are the basis of all
Mahayana practice. Studying the vows and putting them into practice is
tantamount to studying the Avatamsaka Sutra and practicing its teachings. See also "Samantabhadra."

Ten Grounds (Bodhisattva Grounds, Ten Stages).

According to the Mahayana sutras, there are a total of 52 (or 53)
levels of attainment before a cultivator achieves Buddhahood. The 41st
to 50th levels constitute the Ten Grounds. Above these are the levels of
Equal Enlightenment, Wonderful Enlightenment (and Buddhahood).

"Ten recitations" refers to the Ten Recitations method, based on the lowest grade of rebirth described in the Meditation Sutra. It
is taught to persons busy with mundane activities, so that they, too,
can practice Buddha Recitation and achieve rebirth in the Pure Land. The
method consists of uttering Amitabha Buddha's name approximately ten
times each time one inhales or exhales. The real intent behind this
practice is to use the breath to concentrate the mind. Depending on the
cultivator's breath span, he may recite more than ten utterances or
fewer. After ten inhalations/exhalations (or some fifty to one hundred
utterances in total) the cultivator should proceed to transfer the
merits accrued toward rebirth in the Pure Land.

All the countless activities and cultivation practices of the Bodhisattvas.

Ten Virtues (Ten Good Deeds, Ten Precepts).

Abstaining from the Ten Evil Acts. The Ten Virtues include an
expanded version of the Five Precepts of body and mouth (not to kill,
steal, engage in illicit sex, lie, engage in slander, coarse language or
chatter) with the addition of the virtues of the mind (elimination of
greed, anger and delusion). See also "Ten Evil Acts."

Third Lifetime.

In the first lifetime, the practitioner engages in mundane good deeds
which bring ephemeral worldly blessings (wealth, power, authority,
etc.) in the second lifetime. Since power tends to corrupt, he is likely
to create evil karma, resulting in retribution in the third lifetime.
Thus, good deeds in the first lifetime are potential "enemies" of the
third lifetime.

Three Doors to Liberation.

"Liberation is possible only through these three realizations: 1) All
things are devoid of a self (emptiness). 2) There are no objects to be
perceived by sense-organs (signlessness). 3) No wish of any kind
whatsoever remains in the ... [practitioner's] mind, for he no longer
needs to strive for anything (wishlessness)." (G.C.C. Chang.)

A major school that takes the Lotus Sutra as its principal text. Historically, it has had a close relationship with Pure Land. See also "Lotus Sutra."

Tolerance of Non-Birth.

"Tolerance" (insight) that comes from the knowledge that all
phenomena are unborn. Sometimes translated as "insight into the
non-origination of all existence/non-origination of the dharmas." The
Pure Land School teaches that anyone reborn in the Pure Land attains the
Tolerance of Non-Birth and reaches the stage of non-retrogression,
never to fall back into samsara. See also "Non-Birth."

The realms of desire (our world), form (realms of the lesser deities) and formlessness (realms of the higher deities). The Western Pure Land is outside the Triple Realm, beyond samsara and retrogression. See also "Pure Land."

1) Relative or conventional, everyday truth of the mundane world subject to delusion and dichotomies and 2) the Ultimate Truth,
transcending dichotomies, as taught by the Buddhas. Pure Land thinkers
such as the Patriarch Tao Ch'o accepted "the legitimacy of Conventional
Truth as an expression of Ultimate Truth and as a vehicle to reach
Ultimate Truth. Even though all form is nonform, it is acceptable and
necessary to use form within the limits of causality, because its use is
an expedient means of saving others out of one's compassion for them
and because, even for the unenlightened, the use of form can lead to the
revelation of form as nonform" (David Chappell). Thus to reach
Buddhahood, which is formless, the cultivator can practice the Pure Land
method based on form.

Unconditioned (Transcendental).

Anything "without outflows," i.e., free of the three marks of greed, anger and delusion. See also "Conditioned,""Outflows."

Vaidehi.

The Queen of King Bimbisara of Magadha, India. It was in response to her entreaties that Buddha Sakyamuni preached the Meditation Sutra, which
teaches a series of sixteen visualizations (of Amitabha Buddha, the
Pure Land ...) leading to rebirth in the Land of Ultimate Bliss.

Vairocana.

The main Buddha in the Avatamsaka Sutra. Represents
the Dharma Body of Buddha Sakyamuni and all Buddhas. His Pure Land is
the Flower Store World, i.e., the entire cosmos.

Vimalakirti Sutra.

Also called Vimalakirti Nirdesa Sutra. A key Mahayana
sutra particularly popular with Zen and to a lesser extent Pure Land
followers. The main protagonist is a layman named Vimalakirti who is the
equal of many Bodhisattvas in wisdom, eloquence, etc. He explained the
teaching of Emptiness in terms of non-duality ... "The true nature of
things is beyond the limiting concepts imposed by words." Thus, when
asked by Manjusri to define the non-dual Truth, Vimalakirti simply
remained silent.

See Meditation Sutrafor
explanation. The 13th Visualization has been summarized as follows:
Visualizations 14-16 refer to the nine lotus grades (of rebirth),
divided into three sets of three grades each.

Way.

The path leading to Supreme Enlightenment, to Buddhahood.

Wisdom-life.

The life of a Buddha or Bodhistattva which is sustained by wisdom,
just as the life of an ordinary being is sustained by food.